 Sospiró mi ocid, que a mucho había grandes cuidados. Fabló mi ocid, bien e tan mesurado. Grado a ti, señor, padre que estás en alto, esto me han vuelto, mis enemigos malos. Allí piensan de aguillar, allí sueltan las riendas. A la hechida de Vivar, o vieron la corneja diestra. Entrando a Burgos, o vieron la siniestra. Meció mi ocid los hombros, engrameó la tiesta. Albriz y Álvar Fáñez, cachados homos de tierra. Eso fue desde la primera página de la manuscripts de The Song of the Cid, el Alcanto de Amigo Cid. Y es la primera página de la documentación que tenemos, de la manuscripts que tenemos, pero como la mayoría de los textos que hemos traído en esta clase, es un fragmento. Estamos perdiendo una página o dos antes de esto que explica por qué el Cid Rodrigo Diaz es exiledado por King Alfonso. No hemos dicho eso en el poema. Tal vez ha ocurrido en la primera página, lo que nos ha perdido ahora. Pero estamos perdiendo algunos contextos necesarios, alguna introducción necesaria. Y eso ha sido uno de nuestros temas en esta clase. Tenemos fragmentos de tabletas de clay, tenemos individuales de parcheón y de manuscripts de vela de todo lo que hemos traído, y esos fragmentos nos leave con gatos que tenemos que cumplir con nuestra propia conocimiento. Y nosotros intentamos usar el conocimiento histórico, el contexto histórico, a lo largo de lo que podemos, pero a veces no tenemos nada, pero no el contexto histórico, el contexto personal. Pero la historia de la backstory de por qué el Cid ha sido exiledado, no es el único contexto que se ha perdido por la mayoría de nosotros, en la escena medieval. La historia de la escena medieval es algo que en Estados Unidos y incluso en Texas no hemos podido aprender en la escuela alta cuando aprendimos la historia de Anglo-Saxon, de Anglo-Saxon y de Jutes, invadiendo la isla de Breton. Tenemos mucho más conocimiento de la historia de Inglaterra que la historia de España. Pero eso es infortunado, porque la historia de España es muy interesante. Es una de las especies medievales de España, la historia de España en la cual el poema de la escena o la canción de la escena de la escena es emergente. Así que, vamos de vuelta en la historia de España a los 8 a 6 años antes de la Comuna Era, B.C.E. A este momento, tenemos una población de personas viviendo en la Peninsula Iberiana, que es moderno español y portugués. Y estas personas se referirán a los iberianos nativos. Las descendencias son todavía ahí, las basques de España no son indoeuropean, es decir, no es relacionada con las lenguages de moderno español o alemán, o inglés, o incluso slovic, o gris. Estas son las lenguages de indoeuropean, pero podemos traer sus orígenes a un común origen, pero no podemos traer las basques a ese común origen. Así que eso nos dice que las basques han probablemente sido ahí muy, muy largo tiempo. Y en el 8 a 6 años de la época, los Celts, o los gals que, contra la popularidad, no aparecieron en Irlanda o Brita. Los ancestros de Irlanda vinieron a Brita desde la frontera de modernidad en Alemania y Francia, en estas áreas norte de las Alps. Y antes de que se movieran al menos en Irlanda, se movieron a la Peninsula Iberiana. Y es de la Peninsula Iberiana que parecen ser migradas, y la población de los Celts vinieron a Irlanda. Así que los Celts de Irlanda vinieron a España o a Europa occidental de España. Y ellos dejaron sus nombres en lugares como Galicia y en el puerto de Galicia. Este es el nombre latino para este puerto en el área de Iberiano-Gal o Galicia. Porches Galicia es donde tenemos el nombre Portugal. Y el norte de Portugal en el puerto de Iberiano-Gal es un territorio que se referirá como Galicia. Esto viene directamente desde el nombre de los Celts. Durante esa misma época o durante esos años de los 700 a 500 años, también tenemos la costa mediterránea de la Peninsula Iberiana que se ha servido por los Fenicios y los Gris. Estaban mercados con grandes navíes para proteger a los colombianos. Establaban trade por la mediterránea. Y esto fue el distinto de las colombianas durante la mediterránea antes de la ciudad de Rome. Pero en este mapa vemos el finicio de los Fenicios, including Carthage. Remember, we talked about this when Dido came from Tyre. She's referred to Tyre and Dido in Tyre or Tyre is on the coast north of Israel, on the far east side of the Mediterranean. But they settled areas all the way to the western end, all the way to the Atlantic coast of the Iberian Peninsula. While they were doing that, the Greeks were establishing these territories in red, these colonies that are marked in red. They would then become points of dispute during the Punic Wars between Carthage and Rome. And this is when Hannibal leads his armies across the Straits of Gibraltar and up through the Iberian Peninsula and the Carthaginians who again remember are descendants of the Phoenicians. The Carthaginians are at war with Rome and instead of just sailing directly across and attacking the Italian Peninsula Iberia. Hannibal had a lot of allies in Iberia that supported him against the Romans but when the Carthaginians were eventually defeated that meant that all those states that supported them were points of contention. There were battlegrounds all up and down the Iberian Peninsula not just in Rome and not just in Africa. Also remember that the Macedonian Greeks had allied themselves with the Carthaginians against the Romans and when they were defeated those Greek territories as well as the Phoenician territories or Carthaginian territories all fell into under the sway of the Roman Empire. After they took over this territory the Romans founded the city of Valencia. This was a Roman settlement in the very beginning and it's a city that's still going to be around it's still around today and this is the city that El Cid will eventually conquer and make his own kingdom. The city of Zaragoza that name has an interesting history that's a gradual that name Zaragoza evolved from the pronunciation Caesar Augusta remember Augustus Caesar was the first emperor of Rome this city was named after him around the year 12 BCE and Caesar Augusta over the centuries becomes pronounced as Caesar Augusta Zaragoza and it still bears that name Zaragoza today. This is another city that's very relevant to the Song of the Cid part of the geography of the Song of the Cid. After the Roman Empire sort of fragments and is overrun by the Visigoths and beginning of the year 410 when the Visigoth King Alaric sacks the city of Rome it's these territories that the Visigoths move into they sort of make a deal with the Roman Empire that they'll settle in these territories until the Hun in modern day France and in return for defending these areas they're sort of granted these matters throughout the Roman province of Gaul and Hispania and so they found the city of Toulouse in modern day France as well as Toledo in modern day Spain these are Visigoth names and Toledo to this day is also going to be an important city remember that the Visigoths descended from the very same people from whom Beowulf descended the Geats or the Gauls they came eventually in the remote past they came from Geatland in modern day Sweden and remember that story in the Saga of Froth Kraky when Thorier Hounsfoot becomes king of the Gauls simply because he's big enough to sit in this giant throne that nobody else can fill that's how they choose their king seems like a pretty ridiculous way to choose a king well unfortunately for the Visigoths they weren't very good at coming up with a way to choose a line of succession when one king dies who's going to take his place instead they end up just fighting each other frequently and this infighting continues in the Visigothic kingdoms in Spain so we have some very unpopular rulers that are constantly at war with each other and this ends up weakening the Visigoth hold on Spain and France and it does not instill loyalty of the local population and as a result of this disunity we have a weakened sort of fragmented series of kingdoms to use our previous term a series of chiefdoms which are all sort of independently gathered around individual chiefs or individual kings but there's no sort of way to unify these large scale armies the size you would need for the say a nation state and this leaves them vulnerable to invasions coming from the African continent starting in the year 711 the Muslim Berber tribes invade from the Umayyad Caliphate they come across the straits of Gibraltar in fact the name Gibraltar literally translates rock of Tahrir the name of the Muslim general leading the invasion into Spain and so just a sort of refresher remember that Islam starts on the Saudi Arabian Peninsula or the Arabian Peninsula and spreads first into territories of the Byzantine Empire and the Persian Empire precisely because these two empires were so exhausted from fighting each other that they were left weakened and they didn't tend to defend themselves from desert frontiers because they didn't think anybody was going to cross the desert and attack them from that direction and they were able to do very successfully so the Arabs Arab Muslims invade the Byzantine Levant modern day Israel and Phoenicia they invade the Byzantine territories of Egypt and they move all the way through North Africa into an area dominated by a group of tribes that are like the Arabs very good at moving very quickly on horseback across very difficult terrain and they are very good at sort of making a successful life thriving in dry desert environments well between the years 711 and 788 these Arab and Berber Muslims go on what starts out as a raiding mission into Hispania into these Visigothic kingdoms and they find themselves far more successful than they thought they would be a conquer apparently they just went into raid and realized that because of the disunity in the Visigoth kingdoms and the fact that the most powerful Visigoth king whose name was Roderick he was up in Galicia he was in the northwest corner with all of his army trying to put down a revolt up there and so he was about as far away from his capital at Toledo as he could be so this left Toledo open to attack and disunity because of the resentment toward all the infighting between the different Visigoth factions the local population had to choose between remaining loyal to the Christian Visigoths and by the way the Visigoths weren't even Catholic Christian they believed in a particular heresy or what the Catholic Church called a heresy that belief separated them from their Catholic population as well as their other religious populations in that area and so the decision for the local people do we side with Roderick and the Visigoths or do we accept these new invaders was kind of an even choice one way some went the other and so the Arab invaders had an easier time winning over these individual cities than they thought they would and they continued to push up through the Pyrenees mountains into the Frankish empire before they were finally defeated and sent back across the Pyrenees mountains at the battle of Poitiers so that left the southern two thirds basically of Spain as part of this Muslim union of kingdoms that's usually referred to as Al-Andalus and besides all of the people of Greek descent of Phoenician descent of Carthaginian descent Visigothic descent and Celtic descent you've also got now a range of religions you have Christians of different nations we'll call them although some of these were considered heretical living and worshipping in the same cities as people of Catholic or Orthodox faith now you also now have Muslims and besides this we also have a significant Jewish population which is left over from the time when it was a Roman territory and so after the Jewish diaspora in the first century of the common era a lot of Jews were forcibly removed from Jerusalem and a lot of them came to this other Roman territory so you have different types of Christians different types of Muslims and you have a Jewish population as well which forces Al-Andalus to become a relatively open society even when it's under Muslim rule Christians are allowed to worship at Christian churches Jews are allowed to worship at Jewish temples they do have to pay a sort of tax here's my the payment I have to pay for not being Muslim so it wasn't all total egalitarian it wasn't a totally open society but it was much more open religiously open than most other places in Europe were at this time and so that brings us Al-Andalus exists in one form or another ruled over by one Caliphate or another until the 11th century in the time of El Cid but to understand El Cid not only do we have to understand the population and the religious ethnic political background we've also got to understand the particular infighting between three brothers in particular or rather two brothers in particular that's going to help us understand who Rodrigo Diaz is and why he is in this antagonistic relationship a King Alfonso so even though we can divide Spain or between Al-Andalus the Muslim controlled area and the Christian controlled areas at the the northern end of the Iberian Peninsula each of these areas is fragmented into different kingdoms these different kingdoms are frequently referred to as Taifa it's a kingdom that is at war with the Iberian kingdom sometimes they are at war sometimes they broker a temporary peace so that the two of them together can go and fight a third kingdom sometimes a Muslim kingdom will unite with a Christian kingdom against another Muslim kingdom sometimes a Christian kingdom and because of this constant fighting between these different factions and these different geographic regions this is referred to as the fitna your Maria Rose Minicol in your introduction in the Burton Raphael edition a translation of Song of the Sid compares this to the wild west in the American 19th century and it's a good comparison there's no single law out there there's it's one faction against another and at the time of Elsid's birth the most powerful faction the kingdom of Castile Leon which had been united by a guy named Sancho and Sancho had inherited the kingdom of Castile from his father but his brothers his brother Garcia inherited the territory of Eglisia his brother Alfonso inherited the territory of Leon and Sancho was not content to just rule over one of these territories he wanted the other two as well basically goes to war with his brothers he takes Eglisia from Garcia he takes Leon from Alfonso and he sends Alfonso into exile in a Muslim held Toledo and one of the reasons Sancho was so successful was because of this young soldier of his and I'm talking young he was a teenager at the time and that is Rodrigo Diaz from the city of Vivard this is who will later be known as Elsid and Elsid is a very real and very strategically expert soldier and later a general and he helps Sancho retake these territories from his brothers but as part of this family tradition it seems Alfonso seems to have had his brother Sancho assassinated by one of Sancho's own soldiers and probably paid by Alfonso but such that Alfonso could pretend and after Sancho was killed Alfonso then inherits the entire kingdom and that means he also inherits Elsid and all of his brothers army but as you might imagine if there is suspicion that your new king assassinated your old king especially the old king to whom you are very much loyal to you can imagine that Elsid and Alfonso aren't going to get along very well and yet Elsid really has no choice except to serve his new king Alfonso unless there's some way he could prove this murder and then have Alfonso removed from the throne which is unlikely now Alfonso realizes that there's a threat in Elsid Elsid is someone who is the key to his brother's success and if you get this general turned against you then your position as king is unstable he sends off Elsid to do diplomatic work sometimes to exact tribute from some of the other kingdoms both Christian and Muslim he'll send Elsid and an army in one case he sends them down to the kingdom of Seville which is a Muslim kingdom and while Elsid is there collecting tribute from the king of Seville to be paid to Alfonso another Castilian noble Count Garcia Ordonez as we see referred to repeatedly in the text as Mysid's enemy we never told why he's Elsid's enemy, we just told that he is but we look at the history we see that at the same time while Elsid was sent down to Seville Count Garcia Ordonez was sent down to Granada with some other Castilian nobles and it at that time while they were down there Granada invaded Seville this might have been planned exactly but it sort of seems like Elsid was sent on a suicide mission he was supposed to be down there when Seville was overrun or maybe he was supposed to sort of sit back while maybe he was just a decoy for Alfonso while these other nobles got the kingdom of Granada to go invade Seville but if that's the case he never got the message and he actually helped the king of Seville defeat Granada so here's where we see this previous antagonism between Garcia Ordonez and Elsid that shows up is extremely important in the text of the song of the Sid but is never fully explained and because of this Alfonso exiles Elsid this is the historical reason for his exile and it's clear that Garcia Ordonez is behind this he's telling Alfonso that Elsid has defied you or shown himself to be a threat by attacking the nobles of Castile and for this reason Elsid has given enough time to pack his things and choose his loyal followers and leave the king of Castile and probably Alfonso probably thought this was going to be the end of him he was just going to go somewhere else and never be a military threat again but Elsid becomes known as the Doctor of Battle Compiductorus precisely because this is the one thing he is an expert at, he is not going to stop fighting he's not going to stop being this successful general so he goes to the Muslim Kingdom of Zaragoza and becomes a mercenary but not just a an ordinary foot soldier mercenary he's somebody who the Muslim kings recognizes a very accomplished general and the Kingdom of Zaragoza goes to war with the Kingdom of Barcelona and Elsid is in the employ of the Muslims in Zaragoza and so he goes to fight this Christian Kingdom and this is where he earns the name Said which is the Arabic term for the Lord or the Commander your superior officer is your Said and this is where the word Sid comes from frequently in the historical documents it's Elsid Thucid the Lord or in the Kanto de Miocid because it's a term of affection it's not just my Lord in the sort of formal sense but it's somebody to whom these soldiers feel very committed feel very loyal but this is also the origin of the this is also the the historical kernel of the narrative version where Elsid fights against the Kingdom of Zaragoza Meanwhile while Elsid is working for various Muslim kingdoms Alfonso tries to retake Toledo and he's successful at first he's very successful he keeps pushing south and conquering these Muslim taifa kingdoms and so these taifa kingdoms as much as they dislike each other they try to unify, they realize that if Alfonso pushes down the center he'll divide them and so they call for help they invite the King of the Almoravid Berbers this Muslim kingdom, this large kingdom called an empire in North Africa and as much of an open society as Al-Andalus had been that had allowed Christians and Jews to continue their own religious practices had even allowed them to be promoted in the government military and this sort of thing the Almoravids were much more strict conservative fundamentalist jihadists, they sort of ended a lot of these open practices that the Al-Andalusian Muslim taifa kingdoms had promoted but by creating this very authoritarian hierarchical power structure they're able to unify a lot more people and a lot more soldiers and use them much more effectively on the battlefield so they actually defeat Alfonso and defeat him very badly at Toledo, so that sends Alfonso back to Castile and even then Alfonso realizes this might be the end of Castile, they might just continue to follow him all the way back and take over the Kingdom of Castile and Lyon so he has to make amends with El Cid he invites El Cid to come back out of exile if El Cid will help him defend Castile against the invading Almoravid Berbers who are now united with the taifa kingdoms the Muslim kingdoms of southern Spain so El Cid agrees under one condition and that is anytime he takes over a Muslim territory that's not part of Castile Lyon he gets to keep that territory and so Alfonso really has no choice so he agrees to El Cid's terms and after El Cid is able to repulse the Berber advance the Almoravid advance to the north he then turns east and conquers the Muslim city of Valencia which remember was this ancient Roman city and he holds Valencia until his death now it's possible that he would have lost the city of Valencia if he had lived longer because it was under siege at the time he died but he died in his bed, he didn't die on the battlefield it's possible even that he died because of a lack of nutrition due to the fact that Valencia was under siege and so their food and medical resources were lacking but the point is he was never defeated he never died on the battlefield so from this history comes the material that will be adapted first in the oral tradition first this is going to be the subject of songs just like every other text we've read or almost every other text we've read it goes into the oral tradition first so there was some historical conflict between the characters but these become adapted into narrative and in that narrativization process a lot of things are changed now we have a lot of sort of higher concepts takeover and a lot of the specific facts are adapted changed edited to fit the narrative goals of the authors, the singers and eventually this is whatever form these songs take they're eventually sort of recombined into a single larger narrative in the cantar de mio sit so maybe these were three individual songs because they have been each third of the larger cantar is referred to as a canto maybe each one of these was coherent and unified in its own maybe each of those is composed of lots of other songs scholars debate the same way they debate whether or not Beowulf came from lots of different songs, whether the Iliad and the Odyssey came from lots of different songs and lots of different authors but we have this interesting line at the end of the text at the very end in the Burton Raphael edition it says on page 247 this is the tale of my seed, the warrior and here my story is done may God grant paradise to the man a men written out by Parabot in the month of May in the year of our lord 1207 so we have this document written in the year 1207 and it's written by someone referred to as Parabot and we have a historical Parabot shortly after this time who's a lawyer and the fact that Parabot is a lawyer and we have a lot of legal proceedings almost a theme a resolution instead of battlefield conflict resolution or instead of infighting and backstabbing the kind of thing that he defined both the Muslim Taifa kingdoms and the Christian kingdoms all the way back to the Visigoths instead of getting revenge on each other you handle your issues legally even if it's a trial by combat that would tend to indicate that this poem is very much structured by somebody expertise in medieval Spanish legality, law codes but we don't know if Parabot was somebody who took all these fragmented ideas and composed the poem itself or if he's someone who adopted the poem as it already existed and just added a few things remember this term from Beowulf or if this is just somebody who transcribed it because the line says make God grant paradise to the man who transcribed this book now does that mean that Parabot transcribed it from someone else and transcribed is not translated it's not right, it's not adapt it is just say look at this text over on this document and write it down on this document is that all Parabot did or did Parabot have more creative control we don't know so we have a little bit more information than we do with a poem or work like Beowulf similar to the situation we were in with the Atrahasas text the last lines attributed to someone named Ipik Ayya well is Ipik Ayya the author or is he just someone who wrote it on this particular tablet was he someone who was making creative adaptations to it or was he someone who was just writing down his lessons which is the reason why we have so many of those Atrahasas tablets just like Gilgamesh people would practice writing transcribing without actually adding anything themselves we don't know we don't know how much creative control Parabot had we don't know how long this poem had been in its present form before this manuscript was written but we can tell that it has been shaped with particular artistic goals in mind with particular political goals in mind and your your edition if you have the the Burton Riffel translation that introduction written by Maria Rosa Menikal compares this to like American westerns but also to other national epics when she says the SID has particularly strong kinship with other national epics that recount mythologized historical events believed to be vital to the formation of a people or a nation central to many of these is an acting out of this passage from the almost wild universe of Unruly Frontiers and their attendant injustices into the new world the new community, the new nation where a newly crystallized society is instead governed by laws and where justice reigns and so the frequent themes we see in western movies and old novels from the 19th century is moving from the wild west where it's an eye for an eye, a tooth for a tooth they kill one of yours, you kill one of theirs transition from that legitimate third party or objective law enforcement where a judge will decide who's the aggrieved party and whether or not this other defendant is guilty or not and that's very much a theme in the song of the SID we have this guy who's unstoppable on the battlefield he's been wronged by people we see that he's been wronged these guys are underhanded, ignoble even though they are the nobles and he could easily ride into Castile and defeat not only the Carriones but even King Alfonso himself but he doesn't do that even when he has the opportunity he tries to do things by appealing to justice by appealing to this the rule of law that he sort of strengthens by obeying it by not challenging it and so we have this sort of national epic where Virgil took the content material of the elite and the Odyssey and made it very Roman by adding the ideal of Piatas of duty so when Neas isn't this sort of tricky figure the way Odysseus was he's somebody who has this very Roman virtue of obedience to the gods, obedience to his destiny and by extension to the empire that he will eventually conquer similarly El Cid has his own sort of Piatas but it's not exactly Piatas it's this patience this willingness to withhold, revenge immediate action in order to seek the best outcome for everybody not just for himself and by calling it an epic this I'm going to call this description leads us to recall the epic that we've used in the past remember that in the epic of Gilgamesh in the Iliad and the Odyssey our standard definition was that an epic was a long narrative poem written in an elevated style presenting characters of high social rank and national importance and adventures forming an organic whole through the relation to a central heroic figure and through the development of episodes important to the history of a nation of people every one of these criteria and characteristics as well this is maybe not a hero of imposing physical ability but he's somebody whose strategic ability makes him very important, he's obviously of historical significance he journeys over a Y geographic area he overcomes constant conflict and the supernatural forces are minimal but remember the angel Gabriel appears to him in a dream and says you will never be defeated so there is an element of supernatural intervention a very original innovation that this poem will change that has been a constant through each thing we've read so far and that is the main character is not of the nobility and that is a major element for the theme of this poem he's not one of the close relatives of the king so even in the small chieftains like in the Anglo-Saxon and Norse and Danish worlds in Beowulf there are a few of one king and he's close relations with another king he becomes a king himself and of course in the Aeneid Aeneas is not one of the sons of Priam but he's a distant relation of the family Odysseus is a king Achilles is a king Agamemnon is a king and of course Gilgamesh is a king he's a part of this upper class and they're the only ones considered important enough to be the central protagonist of an epic but El Cid is not El Cid is born to the common class the non nobles and this is something that's thrown in his face consistently by the lords of Caryon the Infantes of Caryon by Don Garcia and others and this poem compares his nobility a nobles traits the patience, not only is he successful in war and financially successful but he's also patient, kind to his men he shows loyalty to the king even when the king is clearly a lesser man and the poet the narrator tells us as much that a greater man was sent into exile by a lesser man but this is a commoner who has all these characteristics that supposedly everybody up until that time thought whereas the nobles we see are underhanded they're liars, they're backstabbers and they're not even very good with managing the money that they inherit or fighting on the battlefield these are the things that supposedly they're better at and they're clearly worse at everything the only thing that they have more of than El Cid is arrogance it's just this sort of self-righteous narcissism and so all of these elements are clearly part of the cultural background in which this Romancero these ballads are focusing and then someone whether it's Parabot or someone else combines them all into this narrative that forces us to look at these different conflicts these different identities these different philosophical issues that are relatively new to this very diverse and open society but also a society that's given to constant conflict where different factions different kingdoms are constantly in conflict but now we see a lot of old ideas that are coming into conflict with new ideas and all of these things sort of form the texture the fabric that the various poets and singers that came before them are weaving together in the song of the Cid and so with the next lecture I want to talk about the characters' identities the larger sort of national religious identities and compare that to the individual goals and how those goals come into conflict in the poem of the Cid